«Heart of Darkness» or locus classics of accelerationism?
(Excerpt from the essay «Money, Revolution and the Philosophy of the future»)
Through a hypertextual reading of the Anti-Oedipus we hereby unveil the deep meaning of the famous passage «The Civilized Capitalist Machine», locus classicus of the contemporary accelerationist movement.
by Obsolete Capitalism
Chapter I
The Locus classicus of the contemporary accelerationist movement: Anti-Oedipus.
Do you want a name for this universe, a solution for all its enigmas?
(Nietzsche, Posthumous Notes)
Heart of Darkness or locus classicus of accelerationism?
We continue the exploration of the sources behind the contemporary accelerationist movement, which lie at the end of the paragraph entitled The Civilized Capitalist Machine. (AE 239-240) By «contemporary» we intend the period from the 90’s to today, thus including Nick Land and the Ccru collective’s reflections on the first accelerationist wave. The simultaneous reading of Christian Kerslake's Marxism and Money in Deleuze and Guattari’s Capitalism and Schizofrenia (2015) and Matteo Pasquinelli’s notes in Code Surplus Value and the Augmented Intellect (2014) has highlighted the persistence of a troubled interpretation of one of the most significant and pivotal passages of Deleuze and Guattari’s Anti-Oedipus. Moreover an unfair and blind conventio ad excludendum on Nietzsche from the accelerationist side is remarkably present. In Accelerate#, the constitutive anthology of accelerationism, we immediately detect a noisy silence about Nietzsche. While the opening documents and extracts on accelerationism are pertinent — Marx, Butler, Fedorov and Veblen (#A, 8-11) — nothing is mentioned of a post-Zarathustra Nietzsche: The Will of Power, Beyond Good and Evil or On the Genealogy of Morality. In the chronology (#A, 3) in between Marx’s Fragment on Machines (1858) and Firestone’s The two modes of cultural history (1970), Nietzsche’s accelerationist fragment known as The Strong of the Future (1887) clearly lacks. One of the aim of this essay is to identify the correct allocation of Nietzsche’s thought with reference to the accelerationist movement, to the Anti-Oedipus and to Deleuze and Guattari’s thought. The philosopher from Röcken has been the first to speak correctly about the overall machinery, solidarity of all gears, and about accelerating the process. (NCV 161- 162).
Matteo Pasquinelli properly points out the final part of the The Civilized Capitalist Machine as locus classicus of the contemporary accelerationist movement, thanks to the deep queries Deleuze and Guattari placed. These questions remain however unanswered and therefore still open; they deal with revolutionary strategies, positions of nihilist capitalism and potential escape routes from a political and economic situation that recalls the image of a cul-de-sac.
The text to analyze follows:
It is at the level of flows, the monetary flows included, and not at the level of ideology, that the integration of desire is achieved. So what is the solution? Which is the revolutionary path? Psychoanalysis is of little help, entertaining as it does the most intimate of relations with money, and recording—while refusing to recognize it—an entire system of economic-monetary dependences at the heart of the desire of every subject it treats. Psychoanalysis constitutes for its part a gigantic enterprise of absorption of surplus value. But which is the revolutionary path? Is there one?—To withdraw from the world market, as Samir Amin advises Third World countries to do, in a curious revival of the fascist "economic solution"? Or might it be to go in the opposite direction? To go still further, that is, in the movement of the market, of decoding and deterritorialization? For perhaps the flows are not yet deterritorialized enough, not decoded enough, from the viewpoint of a theory and a practice of a highly schizophrenic character. Not to withdraw from the process, but to go further, to "accelerate the process," as Nietzsche put it: in this matter, the truth is that we haven't seen anything yet. (AO, 238-239)
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